16 Therefore thus saith the LORD; Behold, I will cast thee from off the face of the earth: this year thou shalt die, because thou hast taught rebellion against the LORD.
16 Therefore thus saith H559 the LORD; H3068 Behold, I will cast H7971 thee from off the face H6440 of the earth: H127 this year H8141 thou shalt die, H4191 because thou hast taught H1696 rebellion H5627 against the LORD. H3068
16 Therefore thus saith Jehovah, Behold, I will send thee away from off the face of the earth: this year thou shalt die, because thou hast spoken rebellion against Jehovah.
16 Therefore thus said Jehovah, Lo, I am casting thee from off the face of the ground; this year thou diest, for apostacy thou hast spoken concerning Jehovah.'
16 Therefore thus saith Jehovah: Behold, I will cast thee from off the face of the earth: this year thou shalt die, for thou hast spoken revolt against Jehovah.
16 Therefore thus says Yahweh, Behold, I will send you away from off the surface of the earth: this year you shall die, because you have spoken rebellion against Yahweh.
16 For this reason the Lord has said, See, I will send you away from off the face of the earth: this year death will overtake you, because you have said words against the Lord.
And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me. But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD. And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.
And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee. If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth; Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage. And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.
Say unto them which daub it with untempered morter, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it?
But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him. And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Jeremiah 28
Commentary on Jeremiah 28 Keil & Delitzsch Commentary
Against the False Prophet Hananiah. - Jeremiah 28:1-4. This man's prophecy. At the same time, namely in the fourth year of Zedekiah (cf. rem. on Jeremiah 27:1. The Chet . בּשׁנת is supported by Jeremiah 46:2 and Jeremiah 51:59; the Keri בּשּׁנה is an unnecessary alteration), in the fifth month, spake Hananiah the son of Azur , - a prophet not otherwise known, belonging to Gibeon, a city of the priests (Joshua 21:17; now Jib , a large village two hours north-west of Jerusalem; see on Joshua 9:3), possibly therefore himself a priest - in the house of the Lord, in the presence of the priests and people assembled there, saying: Jeremiah 28:2. "Thus hath Jahveh of hosts, the God of Israel, said: I break the yoke of the king of Babylon. Jeremiah 28:3. Within two years I bring again into this place the vessels of the house of Jahveh, which Nebuchadnezzar the king of Babylon took away from this place and carried them to Babylon. Jeremiah 28:4. And Jechoniah, the son of Jehoiakim the king of Judah, and all the captives of Judah that went into Babylon, bring I again to this place, saith Jahveh; for I will break the yoke of the king of Babylon." - The false prophet endeavours to stamp on his prediction the impress of a true, God-inspired prophecy, by copying the title of God, so often used by Jeremiah, "Jahveh of hosts, the God of Israel," and by giving the utmost definiteness to his promise: "within two years" (in contrast to Jeremiah's seventy years). "Two years" is made as definite as possible by the addition of ימים : two years in days, i.e., in two full years.See on Genesis 41:1; 2 Samuel 13:23.
Jeremiah's reply . - First Jeremiah admits that the fulfilment of this prediction would be desirable (Jeremiah 28:6), but then reminds his opponent that all the prophets of the Lord up till this time have prophesied of war and calamity (Jeremiah 28:7 and Jeremiah 28:8). So that if a prophet, in opposition to these witnesses of God, predicts nothing but peace and safety, then nothing short of the fulfilment of his prediction can make good his claim to be a true prophet (Jeremiah 28:9). - Jeremiah's answer is to this effect: Jeremiah 28:6. " Amen (i.e., yea ), may Jahveh so do! may Jahveh perform thy words which thou hast prophesied, to bring again the vessels of Jahveh's house and all the captives from Babylon into this place. Jeremiah 28:7. Only hear now this word that I speak in thine ears, and in the ears of all the people. Jeremiah 28:8. The prophets that were before me and before thee from of old, they prophesied concerning many lands and great kingdoms, of war, and of trouble, and of pestilence. Jeremiah 28:9. The prophet that prophesieth of peace, when the word of the prophet cometh to pass, shall be known as the prophet that Jahveh hath truly sent. - As to אמן , yea, see on Jeremiah 11:5. The scope of this assent is straightway defined in "may Jahveh so do." But in order that the hearers may not misunderstand his assent, Jeremiah proceeds to show that hitherto only threatening predictions have carried with them the presumption of their being true prophecies, inasmuch as it is these alone that have been in harmony with the predictions of all previous prophets. ויּנּבאוּ (Jeremiah 28:8) is explained by the fact that "the prophets" with the accompany relative clause is made to precede absolute-wise. In the same absolute manner the clause "the prophet...peace" is disposed so that after the verb יוּדע the word הנּביא is repeated. For לרעה many MSS have לרעב ; manifestly an adaptation to passages like Jeremiah 14:12; Jeremiah 21:9; Jeremiah 24:10; Jeremiah 27:8, Jeremiah 27:13; Jeremiah 29:17., where sword, famine, and pestilence are mentioned together as three modes of visitation by God; whereas only the general word רעה seems in place here, when mentioned alongside of "war." For this very reason Hitz. rejects רעב as being the least difficult reading, while Ew. takes it under his protection on account of the parallel passages, not considering that the train of thought is different there. - The truth expressed in Jeremiah 28:9 is based on the Mosaic law concerning prophecy, Deuteronomy 18:21., where the fulfilment of the prediction is given as the test of true, God-inspired prophecy.
Had Hananiah been sent by the Lord, he might have been satisfied with Jeremiah's opinion, and have contentedly awaited the issue. But instead of this, he seeks by means of violence to secure credence for his prophesying. He takes the yoke from off the neck of the prophet, and breaks it in pieces, as he repeats before the people his former prediction: "Thus hath Jahveh said: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within two years." - Thereupon Jeremiah went his way without answering a word, calmly entrusting to the Lord the vindication of the truth of His own word.
The Lord's testimony against Hananiah. - Apparently not long after Jeremiah had departed, he received from the Lord the commission to go to Hananiah and to say to him: Jeremiah 28:13. "Thus saith Jahveh: Yokes of wood hast thou broken, but hast made in place of them yokes of iron. Jeremiah 28:14. For thus saith Jahveh of hosts, the God of Israel: A yoke of iron I lay upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon, and they shall serve him; and the beasts of the field also have I given him." - When the prophet says: Yokes of wood hast thou broken, etc., we are not to understand him as speaking of the breaking of the wooden yoke Jeremiah had been wearing; he gives the deeper meaning of that occurrence. By breaking Jeremiah's wooden yoke, Hananiah has only signified that the yoke Nebuchadnezzar lays on the nations will not be so easily broken as a wooden one, but is of iron, i.e., not to be broken. The plural "yokes" is to be explained by the emblematical import of the words, and is not here to be identified, as it sometimes may be, with the singular, Jeremiah 28:10. Jeremiah 28:14 shows in what sense Hananiah put an iron yoke in the place of the wooden one: Jahveh will lay iron yokes on all nations, that they may serve the king of Babel. Hananiah's breaking the wooden yoke does not alter the divine decree, but is made to contribute to its fuller revelation. With the last clause of Jeremiah 28:14, cf. Jeremiah 27:6. - Hereupon Jeremiah forewarns the false prophets what is to be God's punishment on them for their false and audacious declarations. Jeremiah 28:15. "Hear now, Hananiah: Jahveh hath not sent thee, and thou hast made this people to believe a lie. Jeremiah 28:16. Therefore thus saith Jahveh: Behold, I cast thee from off the face of the earth; this year shalt thou die, for thou hast spoken rebellion against Jahveh." "The year" = this year, as in Isaiah 37:30. The words "for thou hast spoken," etc., recall Deuteronomy 13:6. They involve an application to Hananiah's case of the command there given to put such a prophet to death, and show how it can with justice be said that the Lord will cast him from off the face of the earth. The verb משׁלּחך is chosen for the sake of the play on לא שׁלחך . God has not sent him as prophet to His people, but will send him away from off the earth, i.e., cause him to die. - In Jeremiah 28:17 it is recorded that this saying was soon fulfilled. Hananiah died in the seventh month of that year, i.e., two months after his controversy with Jeremiah (cf. Jeremiah 28:1).